Middle-East Journal of Scientific Research 14 (12): 1708-1715, 2013 ISSN 1990-9233 © IDOSI Publications, 2013 DOI: 10.5829/idosi.mejsr.2013.14.12.3564

Tareqat Alawiyah as an Islamic Ritual Within Hadhrami’s Arab in

Nurulwahidah Fauzi, Tarek Ladjal, Tatiana A. Denisova, Mohd Roslan Mohd Nor and Aizan Ali Mat Zin

Department of Islamic History and Civilization, Academy of Islamic Studies, University Malaya, 50603 Kuala Lumpur,

INTRODUCTION Abdul Majid was furthermore a descendant of Sayid Idrus and was appointed as the Prime Minister of the Sultanate The state of Johor Darul Takzim is deemed to be one of from 1688-1697 [5]. Other official data of the most unique states in Malaysia. The uniqueness of regarding the population of Arab communities; especially the state is reflected in its historical roots where the state with regards to the Hadrami Arabs cannot be accurately was ruled across two different eras of the Sultanate. In the determined as Johor was under the control of the first era first era, the state was controlled under the Sultanate of of Sultanate with exception to a few historical chronicles Johor- (1511-1685) which is also known as Johor as mentioned above. The reason for this is mainly Lama [1-3] where the administrative centre was located at because during such a time Johor was still passing Tanjung Batu. The second era shows the birth of the through a demanding stage requiring it to defend its Modern Johor Sultanate known as Johor Baru from 1686 freedom from threats stemming from the Portuguese and until today. This Johor Sultanate which started back in Acheh. This effectively resulted in the formation of Johor 1511 was one of the successor states of Bharu under the administration of Abu Bakar [4]. The strategic location of the state was found in that Moreover, the state of Johor possessed a decided it was situated between the main route of trading activities advantage in its interaction and assimilation with a variety adjacent to , in addition to the fact that the late of traditions and customs ever since it opened its door to invasion by the British supported the acceptance and external trades as a result of the policy being implemented spread of Islam in the state especially due to the Hadrami and practiced in Singapore as of 1891. Such interaction Arab community. The process effectively formed the and assimilation may be seen by the presence of foreign history of Johor as we know it today, allowing it be traders from China, India and Arab lands who arrived to renowned as one of the states that had successfully the coast of Singapore and Johor by sea. For example, continued the legacy of Malaccan Empire in terms of Arab communities who originated from Hadramaut not acceptance and spreading of Islam. The chronicles and only played a significant role in developing the economy, process of migration of Hadrami Arabs to Johor and in addition to political and social aspects of the state but religious activities practiced by them will be discussed in also played a rather large role in Johor’s religious matters this paperwork. and issues. They are claimed to be one of the earliest History and Composition of Hadrami’s Arab: The term communities who migrated to Johor and their presence in Hadrami Arab distinctly denotes the Arab community that the state may be traced back to the early days of Johor had originated from a location by the name of Hadramaut Sultanate with the emergence of an Arab by the name in Yemen. The Hadramaut district, being the place of Sayid Idrus. He originated from Hadramaut and came to origin for this community holds a long and rich Acheh seeking to tie the knot with the Sultan of Acheh. civilizational history is located near the Red Sea which The marriage was gifted with a son who was named Sayid connected trading ships between the states in the East Zainal Abidin. The state’s prominent Ulama, Tun Habib and West [6]. The term Hadramaut is pronounced and

Corresponding Author: Nurulwahidah Fauzi, Department of Islamic History and Civilization, Academy of Islamic Studies, University Malaya, 50603 Kuala Lumpur, Malaysia Tel: +603 79676008 / +6017 3850280 Fax: +603 79676144. 1708 Middle-East J. Sci. Res., 14 (12): 1708-1715, 2013

[8] spelled differently. According to the Arabic language, it They have the most apparent genealogy compared to is spelled as Hadramawt or Hadhramot, however its Latin the other groups and this becomes the main factor that form spells it as Hadramaut or Hadramout. In the Bible, it their presence and involvement in the Nusantara which is called Hazarmaveth [7]. may be seen clearly [10]. Peter G. Riddel states that In general, the settlers in Hadramaut are divided into Hadramaut immigrants who came to the Nusantara were five main categories being (1) tribes, (2) Ulama, (3) private from all the groups mentioned above. However, the sector workers or traders, (4) the poor, as well as (5) biggest group were from the descendants of Alawiyyin ex-slaves and their descendants [9]. However, this who played important role in the introduction and spread illustration is different than that which is effectively of Islam in the Nusantara [11]. categorized by Van den Berg, with his classification which Basically, the lives of Hadrami Arabs were coloured go as follows; with conservative religious activities and structures, (1) Sayids and Ulama, (2) tribes [10], (3) the Middle- which directly became an identity that underlied their class [10] and (4) children [10]. According to the writer, religious life and social interactions in any place the difference between the first two categories are especially in Johor and Malay Peninsula. Religious because; Sylvaine Camelin puts tribes as a priority education was provided to the children from a very young following majority population of the race, whereas Van de age; especially the male children. A research done by Berg puts Ulama based first on their influence in the Stark in 1936 shows that many mosques were built as community. Although there are two differing opinions intellectual and knowledge centres through them, as well from the writers, the Ulama category will be placed first in as a school with Islamic-based curriculum which was also this topic of discussion. built with the capacity for 30 educators and 300 male Among the four social categories shown, the students [11,12]. category of Sayid and Ulama plays an important role Among the subjects which were given emphasis were mainly because of their importance in the administration Qur’anic studies and secular subjects such as reading, of religious activities and matters, to function as leaders grammar and composition. The educational system was and in providing education as well as acting as divided into two; namely basic education of primary and intermediaries in tribal disputes. They are also known as secondary school. The subjects taught were Arabic the ‘Habib’ which effectively indicates ‘the loved one’. grammar, theology and law. The famous books of Arabic There were a large numbers of Sayids in Hadramaut and grammar were Alfiah and Ajrumiah, whilst the students in they gained respect from the community due to their higher grades were taught the translation of grammar from position which is closely associated to religion in addition the books of Al-Mutamimmah, Al-Fawakih Al- Janniah to the fact that they were very morally influential in the and Syarkh al-Kafrawi. These books were very community [10]. well-known among Arab linguists. There were a number

1709 Middle-East J. Sci. Res., 14 (12): 1708-1715, 2013 of popular books which were usually used as teaching The migration of Arab communities which later materials to the students in Hadramaut, among them was became known as the Hadrami Arab began to gain its the book of Ar-Risalah whose contents discussed the momentum when the Dutch became the first Europeans to knowledge of Allah, the sanctity of law, prayers, fasting, open a trading agency in Hadramaut in the year 1614. khitan, hajj and morality [10]. When steam technology appeared, the amount of the The emphasis on religious education resulted in a Hadrami Arab community who migrated to as far as Jawa, number of consequent developments such as the birth of Madura, Batavia (Jakarta) increased significantly [19]. a prominent historian from the community of Hadramaut, Other than that, the migration issue was also closely Ibn Khaldun. Moreover, the religious aspects which were related with the interruption of British in the Hadramaut instilled in the heart of every Hadramaut person administration in the 19th century which resulted in effectively became a diaspora which followed them disturbances from the Wahabi faction in the state. They wherever they went, especially during trade missions. were one of the cult groups who sought to eliminate the They were never separated from these religious customs, teachings and family of Hadrami Arabs, who were labeled whether in practice or while spreading the customs to in such a manner due to their practicing of old teachings locals. of their ancestors [19] There are a number of characteristics that triggered The Hadrami Arab Diaspora: From to Johor the migration of Hadrami Arabs to the Malay Peninsula; The Hadrami Arab migration to the Malay Peninsula happened simultaneously with the migration of Arabs The main purpose of most immigrants was to find from other states in the Arabian Peninsula. The money in order to support the family. Those who relationship of Hadrami Arabs with the outside world were poor came to the port of Mukalla and Shihr. was driven by two main factors which were trading Most Hadramis had intentions to return to their land activities and religious purposes. Trading activities and contribute. As such, they were collecting their were inherited from the ethnic people of Saba who wealth and assets to support their families, gain more lived in Yemen at one time. They were experts in seafaring assets and provide basic facilities back in their and controlled trading activities on the Indian Ocean homeland [19]. since the early days prior to the emergence of Islam in the Arabian Peninsula. The location of the Port of Aden [13- Hadrami Arab Population: Although there are writings 15] which was situated near the coast became the primary referring to the migration of Hadrami Arabs to the Malay reason for traders’ frequent visits to the Chinese ports Peninsula especially during the glorious days of the through the Straits of Malacca and for the purpose of Malaccan Malay Sultanate circa 15th century, the trading; with this tradition having been maintained ever numbers of migrators decreased with the emergence of since. European powers which became dominant in trade According to the writings of Fred R.Von der Mehden, activities from the early 16th century onwards [20]. generally deriving from different groups, the Arab Accurate data and records acquired on their population is community came to the Peninsula within three different not comprehensive, but mixed with the migration of other periods of time; during the arrival of Islam until the early Arabs until the mid-18th century. The report on the 19th Century, from this time until the end of World War II population of the Malay Peninsula in 1824 records that in 1946 and the period following the war [16]. Among the the Arab population shows a number of 2012 people with groups were those originating from Persia, Armenia, Syria this figure increasing to 5718 people in 1947 [21]. The and that of the Oriental Jews [17] diaspora [22,23] of Hadrami Arab population amongst the Robert McAmis shares the same opinion with S.Q diverse ethnics of Arab may be identified especially after Fatimi who states that the process of migration to the the opening of the Suez Canal in 1869 [24]. Malay Archipelago was based on the following Journals and census regarding the migration of chronologies: the Arab community from Hadramaut was recorded along the Dutch colonials through a number of important The earliest relationship dates back to 674 writings of the Orientalists and local historians. This Islam made its presence felt along the coast in 878 may be referred to through the writing of L.W.C Van den Islam’s in political matters as of 1204 Berg, William Harold Ingrams and R.B. Serjeant among The expansion of Islam 1511 [18] others.

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Before the data on the migration of Arab population population until Van Den Berg stated that in the was identified to be in Johor, other sources have recorded quarter mid-19th century, the settlements became too their existence around the Indonesian archipelago during crowded because of the implementation of this social the 17th century and early 18th century where a large pressure. number of them involved the Hadrami population. They were forced to apply for traveling passes every The wave of Hadrami Arab’s migration may be seen time they wished to go outside the district by either clearly circa the mid-18th century. 25 This population is sea or land. Every application would take a long time said to appear in Acheh and later in Palembang or to be approved and this would in turn complicate Pontianak, Kalimantan. Around 1820 onwards, the their trip; especially if it was a business trip. population of Hadrami Arab appeared strong in trading along the Northern Land of Jawa. The record of their As a result of this pressure, some of the Hadrami settlements in the Indonesian Archipelago may be seen in Arab decided to move to a safer place and seek protection 1870 [25]. Among the most concentrated places were for themselves and their families. During their migration to Sumatera, Batavia, Bogor, Crebon, Indramayu, Tegal, the Peninsula area, most of them were in control of many Semarang, Surabaya, Gresik, Pamekasan, Bangkalan, kinds of businesses around the area such as import and Malang, Bangil, Probolingga, Baayuwangi, Palembang, export trades and maritime industry. This situation was Deli (Medan), Banjarmasin, Martapura, Menado, admitted by W.R. Roff who states that ‘the pilgrimage Gorontalo, Lombok, Ambon, Ternate, Kupang dan Sumba industry in Singapore and other activities associated [19]. Based on these lists, was the earliest place with it were very largely in the hands of Arabs of migration because of its location in between trade community’ [26]. The report on 1901 journeys between India and China [19]. claimed that thousands of the Arab population erected Their presence and monopoly in economy in the their settlements around the Peninsula such as along the Indonesian Archipelago were not well accepted by the coast of Kampong Glam together with other immigrants Dutch. The community was oppressed and the such as Bugis, Boyanese, Javanese and Jawi Peranakan compulsion against them forced them to shift to nearby [26]. The statement from The Strait Settlements placed areas towards the end of 19th century. Among the most Kampung Glam under the provincial of the Peninsula, compelling reason was the mental pressure exerted on while it was however referring to Singapore. them by the Colonial party. In the early 19th century, the The large scale activities made by the Arab limit on settlement area was tightened although Huub De community in Singapore in 1886 was described by a Dutch Jonge explained that prior to the arrival of the Dutch, historian, L.W.C Van Den Berg as “the most flourishing, immigrants; especially from Arabia and China who came though not the largest Arab colony in the Indian to Indonesian had already settled down in certain areas Archipelago,” and he also said the numbers kept with their own groups. increasing from day to day, “as the point passed by all The Colony imposed a number of restrictions which Arabs who go to seek their fortunes in the Far East” [26]. were legally known as the time system, pass system and One study conducted on Arab people in Singapore immigration laws. Although these policies were known as states that the people who firstly spread Islam were laws imposed on the whole community of immigrants, identified in the 16th century. This people came from practically speaking the Arabs were treated differently in southern Arabia and passed away in Singapore in 1584 the eyes of the law whether it was concerning [27]. The migration was associated with Arab communities administrative law, judicial affairs, tax, education, land who had migrated to Singapore in 1849 as recorded in the acquisition and many others matters. This was closely table below: related to the issue of introduction of ethnic classes The increasing number of the Arab community was which classed them as vreemde oosterlingen or Foreign based on economic factors and the leadership of Johor Orientals, together with other communities such as the during the period of 1880s until 1890s where the British Chinese, Moors, Tamil and Bengali. gave encouragement and widened its door to trading activities; especially to the Chinese and Arab traders The Examples of Mistreatments of the Dutch Were; Jumlah Orang Arab Johor; Limiting system for certain areas to be resided by the 1849 392 307 699 Arab community. An example would be Pekojan, 1860 411 325 736 Batavia. The system brought difficulties to the Arab 1871 709 636 1345 [28]

1711 Middle-East J. Sci. Res., 14 (12): 1708-1715, 2013 for entering and operating their businesses in the state. later moved to Hadramaut in 929 [32]. After his passing The traders were given executive rights such as tax away, this Tarikat is continuously practiced by the exemptions on the goods brought to the ports in Malay descendants and followers until today. Peninsula [29]. This is also closely related with the policy The contribution and involvement of the Hadrami practiced by the British. It began with a policy introduced Arab community in Johor may be seen through the by in 1819, who hoped to attract practice of this tarikat. It has become a staple custom of attention from Arab community who already had a strong Hadrami Arabs in their daily lives as it is a simple practice position in the economic sector in the Peninsula. Most of compared to other teachings of the Tarikat. This particular the Arab families had given a big impact in development Tarikat does not involve illicit activities and does not put of trade in Singapore and also contributed their wealth to aside worldly affairs but most importantly does not Hadramaut itself. In Raffle’s statement, he welcomed the contradict with the teachings of al-Quran and Hadith, migration of the Hadrami Arab community and this can be while its approach is more similar to the practice of Salaf seen through this excerpt; Ulama [33,34]. The role of the Hadrami Arab society is “The Arab population will require every apparent as there are a number of religious functions consideration and their expected numbers should be anchored by the Tarikat Alawiyah and are held together estimated at less than 2000. No situation will be more with the Muslim society in Johor. Among activities held appropriate for them than the vicinity of the Sultan’s in this Tarikat are: residence”[13]. Liberal land policy and the encouragement to Maulid-ur-Rasul Ceremony: Maulid-ur-Rasul is welcome the migration of and Arabs from considered as one of the practices which is still preserved neighbouring states was followed by Johor. By by the Hadrami Arab community until today. The implementing the same policy, it enabled the immigrants execution of this ceremony is not limited to only one place and explorers who had moved to other place to come back but may be celebrated in mosques, houses, institutions to Johor [30]. Regardless of the purpose and the real and even in other states. In Johor, among the main motives behind their migration, the majority of them still mosques for this celebration are Masjid al-Ahmadiyyah, brought together their religious culture and economic and Masjid Wadi Hassan in Johor Baru. Sometimes, activities which were considered as the main and early the function is held in certain houses based on the sources of the local Muslim community [11]. invitation of the host who usually wants to preform an Aqiqah, prayers or tahlil function. Usually the Tarikat Alawiyah as a Continuity ofReligious Institution celebration of the Maulid will start on the month of among Johor’s Hadrami Arabs: he presence of the Rabi‘ul Awal and sometimes continue for 4 to 5 days long Hadrami Arab around the Peninsula especially in Johor [35]. The ceremony takes a long time because the duration not only coloured economic institutions, politics and will sometimes take up to 5 hours as the head of the group marriages but also touched on religious aspects. will read all the 20 ‘rawi’ in the ritual of ‘berzanji’ [36]. Prominent figures of Hadrami Arabs mostly come together with excellent attitudes and characteristics until they became a point of reference in the community regarding religious matters and affairs. Among their characteristics were piety, humaneness, a dislike for showing off and an avoidance of the rush of worldly matters while at the same time not neglecting their home affairs and also loving their children, wives and neighbours [31]. The attitude which guided their daily lives was believed to be brought by the practice of Tarikat or Tarikat Alawiyah. This Tarikat was named in honour of its founder, Alawi bin Muhammad in 13th century. The opinion coincided with the confirmation made by Muhd B. Abi Bakr al-Silli Ba Alawi (1093/1682) who said that the descendants of the Alawis originated from Ahmad bin Isa Exhibit 1:Maulud Nabi Celebration in Sultan Abu Bakar bin Muhd bin Ali Al-Qaim who came from Basrah and Mosque, Johor Bharu on 25 Jun 2010

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The attraction of this function is in the early stage it have been used for reference among academicians, was only joined by the group Hadrami Arab’s Sayid but intellectuals and the public are Kitab Allahyarham Syed according to Habib Abd Rahman, today there are many Hassan bin Ahmad al-Attas: Seorang Mujahid dan Malays who join the function. As a matter of fact, it has Pembangunan Ummah ( A Mujahid and Ummah been absorbed to be one of the Islamic traditions and Development) [37], Kitab Haul Al-Imam Al-Habib customs among the Muslim society in Johor. Abdullah bin Alawi Al-Haddad [38], Kitab Umar bin Abd Rahman Kisah dan Sejarah (Tales and History) al-Qutub Haul Ceremony: Haul Ceremony on the other hand is a al-Anfas al-Habib Umar bin Abd Rahman Founder of celebration to remember the contributions of Muslim Ratib al-Attas [39], Kitab Kembara Seorang Abid Mujaddids who have passed away. It is held by influential (Adventure Journal of an Abid), Sekelumit (A few) members from the Arab and non-Arab communities. Riwayat Habib Muhammad bin Salem al-Attas and Among the Ulama who are being celebrated in this Tebaran Anak Hadrami [40] and many others. ceremony are Syed Alwi bin Thahiral-Haddad, Syed Abdullah bin Alawi bin Muhammad al-Haddad, Habib Readings of Ratib Al-haddad, Ratib Al-attas Dan Wirdul Muhammad bin Salem al-Attas and many more. The Latif: One of the frequent practices in the Tarikat ceremony is still being actively held until today and the Alawiyah is to organize readings of Ratib al-Attas and latest example on Haul Ceremony activities can be seen Ratib al-Haddad, sayings of zikr and wirid which occur from the table below; every Friday. It is practiced in the daily life of a Hadrami The uniqueness of this ceremony is that it does not Arab family and the readings start after Mahgrib prayer only benefit and give reminder to Hadrami Arab society, until Isya’. Through the organised ceremony, both Ratibs but that all the knowledge which has been transmitted in are read 40 times after Maghrib prayer in every ceremony. this function will be written down and printed by the While Zikr starts after Fajr and Asr prayers. Zikr may be individuals to share among the family members of the read as much as they are able to and when the Imam is Ulama or through the institutions administered by the saying prayers, he would include the names of Ulama who Hadrami Arabs themselves. The examples of books which founded Ratib (Sohibul Ratib), among them being Qutb

List of Haul Ceremony 2010 Date Northern Zone (Group A) Eastern Zone (Group B) 09 October 2010 Musalla Imam Asy-Syafie, Taman Jali, Kangar, Perlis 12 October 2010 Masjid Kapitan Keling, Pulau Pinang Masjid Pasir Mas, Pasir Mas, Kelantan 13 October 2010 Masjid Zahir (Masjid Negeri, Kedah) Alor Setar, Kedah Masjid Besar Geliga, Cukai, Kemaman, 14 October 2010 Masjid Saiyidina Abu Bakar Assidiq, Bakar Arang, Sg Petani, Kedah Masjid At-Taqwa Pekan, Central Zone 15 October 2010 Masjid Al-Bukhary, Kuala Lumpur 16 October 2010 Masjid Negeri D.E., Shah Alam, Selangor 17 October 2010 Masjid Al-Falah, USJ 9, Selangor ` Southern/Eastern Zone (Group C) Southern/West Zone (Group D) 18 October 2010 Masjid Asyakirin, Bandar Maran, Pahang Masjid Sultan Iskandar, , Johor 19 October 2010 Masjid Jame', Bandar , Johor Masjid Selat, Bandar Melaka, Melaka 20 October 2010 Masjid Jame' Kampung Melayu Majidi, Johor Baru, Johor Yayasan Al-Jenderami, Dengkil, Selangor 21 October 2010 Yayasan Assofa, Rembau, Masjid Tanjung Aru, WP East Malaysia Zone 1 (Group E) East Malaysia Zone 2 (Group F) 22 October 2010 Masjid At-Taqwa, Kuching, Sarawak Masjid At-Taqwa, Miri, Sarawak 23 October 2010 Masjid Bandaraya, Kota Kinabalu, Sabah Masjid Baytul Aman, Kuala Lumpur 24 October 2010 Masjid Habib Abdulrahman, Tawau, Sabah Madrasah Darul Faqih, Jalan Gelang Cincin, , Johor Source: http://www.alhawi.net/.

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‘Umar bin Abd Rahman al-Attas, Syeikh Ali bin Abdullah CONCLUSION Baras, al-Faqih Muqaddam and Muhammad bin Ali Ba’alawi Syeikh Abd Qadir al-Jaylani [41,42]. There are This paper on Tarikat Alawiyah as an Islamic ritual of many in Johor who are not of Arab descent but Hadrami Arabs in Johor effectively establishes that the also are practice Ratib al-Haddad and Ratib al-Attas as Hadrami Arab society in Johor play a rather significant they believe it can protect them from calamities such as role in the economic, social, political and religious spheres fire, theft and many others. of the state as of centuries ago. Their very presence has Moreover, there is also a Zikr practice which is used generated the transformation of Johor’s identity in certain and passed onto Muslims in Johor from the Hadrami Arab aspects as with matters of worship as well as with society which is the Wirdul Latif. Wirdul-Latif is one of increasing -day efforts to uphold Islam. Although they are the arrangements of wirid dan zikir by Al-Imam Al-Habib small in numbers, their presence has been and continues Abdullah bin Alawi Al-Haddad. Usually it is read by the to be highly fruitful and should be supported more by individual in the morning and afternoon. Similar to his additional parties in order to continue in its beneficial other writings, Imam Haddad strengthens the wirid with nature and help to society. Quranic verses and also hadith. His style of writing is simple, clear and concise; he arranged the Quranic verses REFERRENCES and Hadith to mention the greatness of Allah. It is named as Wirdul-Latif (Light wirid) because it is easy to read and 1. Kamarudin, A.R., 1998. Peninggalan Sejarah Di Pesisir to feel in the heart and is also not as lengthy as the other Sungai Johor. Johor:Yayasan Warisan Johor, pp: 6. wirid, Wirdul-Kabir. 2. Utusan Malaysia, 3 Disember 2001, pp: 27. There are 58 wirid which are used in Wirdul Latif and 3. Berita Minggu, 2 Ogos 1970, pp:1-2. half of the zikr verses shown are consisting of collection 4. Ahmad, B.M., Dec 1998. Sejarah Kesultanan Melayu Quranic verses. The examples are; Johor Diselewengkan in Suarita Jauhar. 5. Abdul Malik, M., 1984. Bandar Maharani dan Daerah Muar 1884-1920: Peribumi dan Pemodenan, Persatuan Muzium Malaysia. Kuala Lumpur: Muzium Negara, pp: 6-7. 6. Mahayudin, Y., 1984. Sejarah Orang Syed di Pahang. Kuala Lumpur: Dewan Bahasa dan Pustaka, "In the name of God, most Gracious, most h. pp: 4. Compassionate". Say: He is Allah, the One and Only; 7. Barsawad, O., 1997. Hadramaut or Hadhramout or Allah, the Eternal, Absolute; He begetteth not, nor is He Hadramawt: Ha'dhramot. In U.Freitag. et al. (ed.), begotten; And there is none like unto Him. Surah Hadhrami Traders, Scholars and Statesmen In The Al-Ikhlas (3X) Indian Ocean, 1750S- 1960S. Leiden: E.J. Brill. 8. Retrieved 8th June 2009 from www. wissenladen.de/maps/map.php.Yemen. 9. Sylvaine, C., 1997. System Of Social Stratification In O Allah! As morning dawns upon me, I bear Hadramaut. In Hahdrami Traders, Scholars and testimony before You and before the angels who carry Statesmen In The Indian Ocean, 1750S- 1960, Leiden: Your Throne and all Your angels and all of Your E.J. Brill, h. pp: 148. creation that truly, You are Allah, there is no god but 10. Ven Den Berg, L.W.C., 1989. Hadramaut dan Koloni You, The One and Only God without any partner and that Arab di Nusantara. V. 3, Jakarta: INIS, pp: 25-26. truly, Muhammad is Your special devotee and Your 11. Riddel, P.G., 1997. Islam and The Malay-Indonesian Prophetic Messenger. (4X) (Please refer-31) World: Transmission and Response. Hawaii: University of Hawaii Press, pp: 220. 12. Stark, F., 1936. The Southern Gates of Arabia, a Journey in The Hadramaut. London: John Murray, h. O Allah! Safeguard me from in front of me and from pp: 207. behind me, and from my right and from my left and from 13. Morley, J.A.E., 1949. The Arabs and the Eastern above me and I seek refuge in Your Greatness from Trade. JBMRAS, 22(1): 151. unexpected harm from below me. (Please refer Hadith 14. Ibn Battuta, 1967. Rihlah. Kaherah:Matba'ah Per: 40) al-Istiqamah, jil. 1: 159.

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